It seems to me that the apostolic fervor (at least at times), the moral laxism, and now the effective doctrine of universal salvation associated with the Jesuits might all have their root in a profound un-ease with the idea of anyone being lost. This un-ease in turn inspires a profound un-ease with the idea that seed is ever sown in vain–that an act of evangelization, while beneficial to evangelizer, might not bear fruit for the recipient. If you’re St. Francis Xavier and you’re afraid of souls in Asia being lost, you go to Asia and try to convert them. But what about people who notionally are attracted to the Gospel but just don’t want to live by its demands? Well, surely there are ways to shoehorn them in; hence the moral laxism (and Rome condemned it too, not just Pascal and the Jansenists). And what if the missions don’t succeed, at least not to the degree hoped for? Redefine victory: turns out that everyone is already an anonymous Christian! Continue reading
Charity: that principle which bids us allow, though the bulk of our fellow men be on the road to hell, at least it’s a road paved with good intentions.
If the ultimate end of Irish sovereignty was for the Irish to willingly impose sodomite “marriage” and abortion on themselves, then the Irish people would have been better off firmly stomped under an English boot.
A joke: What do lay people who pray the Divine Office do when they aren’t praying the Divine Office? They’re mentioning to others that they pray the Divine Office.
Why did I post this? I saw a comment on another blog where someone was complaining about the Divine Mercy devotion. Apparently some pushy “church lady” type came through the pews of the church and forced a Divine Mercy pamphlet upon the commenter while he (or she) was trying to pray the Divine Office. Continue reading
A Pope suppressed the Jesuits when they were most deserving of papal support, and a Jesuit became Pope when the Jesuits were most deserving of papal suppression.
The Communion hymn at Mass last Sunday (the Fourth Sunday in Advent) was “Creator of the Stars of Night,” which is the English translation of “Conditor Alme Siderum.” Priests, monks, and nuns recite this hymn at Vespers during Advent. Reggie (Fr. Reginald Foster, O.C.D.) told us about “Conditor Alme Siderum” during our summer class in Rome back in 2007. As originally composed back in the early Middle Ages, the first word of the hymn was “conditor,” which should mean “creator, establisher,” from the verb “condo, condere” (“found, establish”). But because of the meter of the hymn, the stress falls on the second syllable (-di-), which would mean the word comes from the verb “condio, condire” (“pickle, preserve”). With that long-i, “conditor” would mean something like “condiment-maker.” Suffice it to say, don’t go to the early Middle Ages looking for stellar Latin (pun intended).
Question: Why did they keep the Gospel reading in the Novus Ordo?
Answer: Because in many passages, the Gospel anticipates Vatican II.
Having already posted Aphorism I, I humbly submit Aphorism II:
God may “write straight with crooked lines,” and that is His prerogative; He binds us to write with straight lines nonetheless.
His winnowing fan is in His hand,
His winnowing fan the Cross,
With which He winnows all the wheat
And casts away the dross.
Here’s the link. And here’s the aphorism:
It isn’t enough that a hermeneutic of continuity be desirable in a given context; it must also be *plausible.*